Month: February 2017

Improve Social and Physical Conditions in the Isolated Elderly with Tai Chi

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Improve Social and Physical Conditions in the Isolated Elderly with Tai Chi

 

By John M. de Castro, Ph.D.

 

“A growing body of carefully conducted research is building a compelling case for tai chi as an adjunct to standard medical treatment for the prevention and rehabilitation of many conditions commonly associated with age,” – Peter M. Wayne

 

We all want to live longer. We celebrate the increasing longevity of the population. But, aging is a mixed blessing. The aging process involves a systematic progressive decline in every system in the body, the brain included. It cannot be avoided. Our mental abilities may also decline with age including impairments in memory, attention, and problem solving ability. These are called age related cognitive decline. In addition, many elderly experience withdrawal and isolation from social interactions. There is some hope as there is evidence that the cognitive declines can be slowed. For example, a healthy diet and a regular program of exercise can slow the physical decline of the body with aging. Also, contemplative practices such as meditation, yoga, and tai chi or qigong have all been shown to be beneficial in slowing or delaying physical and mental decline with aging.

 

Tai Chi has been practiced for thousands of years with benefits for health and longevity. Tai Chi training is designed to enhance function and regulate the activities of the body through regulated breathing, mindful concentration, and gentle movements. Only recently though have the effects of Tai Chi practice been scrutinized with empirical research. But, it has been found to be effective for an array of physical and psychological issues. It appears to strengthen the immune system, reduce inflammation and increase the number of cancer killing cells in the bloodstream.

 

Because Tai Chi is not strenuous, involving slow gentle movements, and is safe, having no appreciable side effects, it is appropriate for all ages including the elderly and for individuals with illnesses that limit their activities or range of motion. Tai Chi has been shown to help the elderly improve attention, balance, reducing falls, arthritis, cognitive function, memory, and reduce age related deterioration of the brain. The research, however, has studied socially active elderly. Unfortunately, many elderly individuals are socially isolated and do not often interact with others. These have been called the “hidden elderly.” It is not known if Tai Chi practice can be implemented and be effective with these socially isolated elderly individuals.

 

In today’s Research News article “Effects of tai chi qigong on psychosocial well-being among hidden elderly, using elderly neighborhood volunteer approach: a pilot randomized controlled trial.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5221552/

Chan and colleagues recruited elderly (66 to 103, mean 77, years of age) who were socially isolated and did not engage in any social activities. They were randomly assigned to receive either treatment as usual (control group), including social worker visits and reminders of available services, or Tai Chi practice for 60 minutes, twice a week, for 3 months and they were encouraged to continue practice at home. They were measured before and after the 3-month practice period and again 3 months later for social support, loneliness, mental health, self-esteem, and quality of life.

 

They found that Tai Chi practice produced a significant reduction in loneliness, significant increase in total satisfaction with social support, and physical quality of life with large effect sizes that were maintained for 3 months after the end of the intervention. In addition, the participants stated that they enjoyed the Tai Chi practice and 82% planned to continue. Importantly, there were no adverse effects recorded from engaging in the practice. Hence Tai Chi practice was successfully implemented with the “hidden elderly” and was found to be a safe and effective practice to improve their social and physical conditions.

 

It should be noted that this was a small group pilot study which did not contain a control group. Hence, conclusions must be tempered. The study, however, does provide evidence that implementation of Tai Chi practice with the “hidden elderly” is feasible and provides a strong rationale to perform a large randomized controlled clinical trial with active control conditions. Regardless, it appears that Tai Chi practice may improve the social and physical conditions in the isolated elderly.

 

“The benefits of Tai Chi for seniors are incredible. If you are looking for a low-impact, relaxing form of exercise that only requires about 20 minutes a day and rewards your efforts, Tai Chi is for you.“ – Ryan Malone

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Chan, A. W., Yu, D. S., & Choi, K. (2017). Effects of tai chi qigong on psychosocial well-being among hidden elderly, using elderly neighborhood volunteer approach: a pilot randomized controlled trial. Clinical Interventions in Aging, 12, 85–96. http://doi.org/10.2147/CIA.S124604

 

Abstract

Purpose

To test the feasibility and preliminary effectiveness of a tai chi qigong program with the assistance of elderly neighborhood volunteers in strengthening social networks and enhancing the psychosocial well-being of hidden elderly.

Patients and methods

“Hidden elderly” is a term used to describe older adults who are socially isolated and refuse social participation. This pilot randomized controlled trial recruited 48 older adults aged 60 or above who did not engage in any social activity. They were randomized into tai chi qigong (n=24) and standard care control (n=24) groups. The former group underwent a three-month program of two 60-minute sessions each week, with the socially active volunteers paired up with them during practice. Standard care included regular home visits by social workers. Primary outcomes were assessed by means of the Lubben social network and De Jong Gieveld loneliness scales, and by a revised social support questionnaire. Secondary outcomes were covered by a mental health inventory and the Rosenberg self-esteem scale, and quality of life by using the 12-Item Short Form Health Survey. Data was collected at baseline, and at three and six months thereafter.

Results

The generalized estimating equations model revealed general improvement in outcomes among participants on the tai chi qigong program. In particular, participants reported a significantly greater improvement on the loneliness scale (B=−1.32, 95% confidence interval [CI] −2.54 to −0.11, P=0.033) and the satisfaction component of the social support questionnaire (B=3.43, 95% CI 0.10–6.76, P=0.044) than the control group.

Conclusion

The pilot study confirmed that tai chi qigong with elderly neighborhood volunteers is a safe and feasible social intervention for hidden elderly. Its potential benefits in improving social and psychological health suggest the need for a full-scale randomized controlled trial to reveal its empirical effects.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5221552/

Improve ADHD in Children with Yoga

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Improve ADHD in Children with Yoga

 

By John M. de Castro, Ph.D.

 

“For individuals with the ADD/ADHD wiring, who have a tendency toward addiction and extreme behavior, building awareness is essential. Mindfulness and the ability to focus go hand-in-hand. I think of mindfulness as a muscle that can be strengthened through meditation/prayer, yoga, exercise, and self-discipline.” – Michael Ferguson

 

Attention Deficit Hyperactivity Disorder (ADHD) is currently epidemic in the US. Roughly 6.4 million American children have been diagnosed with ADHD and 6.4% of American children are being treated with medication. There has been a 42% increase in the diagnoses of ADHD in the last 8 years. It should be emphasized that this increase in diagnoses probably represents an increase in awareness and willingness to diagnose ADHD rather than an increase in cases of ADHD. “Many children who like to run and jump may be high-energy. But that doesn’t mean they are hyperactive. To count as ADHD, symptoms have to be on the extreme side and have to cause problems in the child’s life. Also, they have to have been doing this for at least 6 months.” – WebMD

 

What can be done about this huge problem that is affecting such a large proportion of American children and adults? The most common treatment is drugs, like methylphenidate, Ritalin, which helps reduce symptoms in about 30% of the people with ADHD. Unfortunately, the effectiveness of the drugs appears to be markedly reduced after the first year. In addition, the drugs often have troublesome side effects, including nervousness agitation, anxiety, irritability, sleep and appetite problems, head and stomach aches, nausea, dizziness, and heart palpitations. They can also be addictive and can readily be abused. If that’s not enough using drugs that alter the brain in children during the time of brain development is fraught with long-term risks. So, drugs, at present, do not appear to be a good solution, only affecting some, only for a short time, and with unwanted side effects.  Is there a better way?

 

There are indications that mindfulness training may be a more effective treatment for ADHD. It makes sense that it should be, as the skills and abilities strengthened by mindfulness training are identical to those that are defective in ADHD, attention, impulse control, executive function, emotion control, and mood improvement. Yoga would appear to be particularly appropriate as it’s also an exercise and as such an outlet for some of the excess energy.

 

In today’s Research News article “Effects of an 8-week yoga program on sustained attention and discrimination function in children with attention deficit hyperactivity disorder.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5237364/

Chou and Huang examine the ability of yoga training as a treatment for Attention Deficit Hyperactivity Disorder (ADHD). They recruited children between the ages of 8 to 12 who had been diagnosed with ADHD. They were assigned based upon their school district to either be in a no-treatment control group or receive yoga training for 40 minutes, twice a week, for 8 weeks. They were measured before and after training for concentrated targeted perception (visual pursuit task), for their “discrimination ability for reaction speed, attention deficits, and reactive stress tolerance in the presence of continuous but rapidly changing acoustic and optical stimuli” (Determination test), and physical fitness.

 

They found that the yoga practice resulted in a significant increase in accuracy and faster reaction time in the visual pursuit task, indicating improved concentration. They also found that the yoga practice produced a significant increase in accuracy and faster reaction time in the Determination test, indicating improves discrimination ability. Hence, it appears that yoga practice improves attention, both concentrated and selective in children with ADHD.

 

It needs to be remembered that the control group in the study did not receive any active treatment or exercise training. So, it cannot be determined if yoga practice was specifically responsible for the improvements or that any exercise or any intervention would have similar effects. It is possible that the increased attention, placebo effect, or experimenter bias effect might have been responsible. Future research should improve the control condition by including exercise and placebo control conditions. Regardless it is clear that the children treated with yoga practice markedly improved their attentional abilities.

 

So, improve ADHD in children with yoga.

 

“Those diagnosed with ADHD are often stressed, distracted and unable to focus. The benefits of yoga include stress relief, increased focus, self-awareness, meditation as well as confidence all things those with ADHD can benefit from without the use of medication.” – Carol Traulsen

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Chou, C.-C., & Huang, C.-J. (2017). Effects of an 8-week yoga program on sustained attention and discrimination function in children with attention deficit hyperactivity disorder. PeerJ, 5, e2883. http://doi.org/10.7717/peerj.2883

 

Abstract

This study investigated whether a yoga exercise intervention influenced the sustained attention and discrimination function in children with ADHD. Forty-nine participants (mean age = 10.50 years) were assigned to either a yoga exercise or a control group. Participants were given the Visual Pursuit Test and Determination Test prior to and after an eight-week exercise intervention (twice per week, 40 min per session) or a control intervention. Significant improvements in accuracy rate and reaction time of the two tests were observed over time in the exercise group compared with the control group. These findings suggest that alternative therapies such as yoga exercises can be complementary to behavioral interventions for children with attention and inhibition problems. Schools and parents of children with ADHD should consider alternatives for maximizing the opportunities that children with ADHD can engage in structured yoga  exercises.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5237364/

What’s Wrong with Meditation 1 – Expectations

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What’s Wrong with Meditation 1 – Expectations

 

By John M. de Castro, Ph.D.

 

“When you meditate, whether you know it or not, you unconsciously setup expectations or conditions. This starts off simple enough. You expect to relax, you expect to release tension from your muscles or core, you expect to find some relief from your day-to-day concerns etc. These expectations, although they may be subconscious and we aren’t aware of them, they are there and often feed the babbler. More so, they greatly limit the depth of meditation you will experience. For the novice, it can make the difference of finding yourself frustrated half way through your meditation because you are dissatisfied that you are not relaxing as much as you had hoped or expected. So by default your session has ended or ironically created more frustration and self-disappointment.” – Eric Pepin

 

How many time have I heard people say, “I tried meditation, but I can’t do it,” or “I tried meditation, but it scared me,” or “I stopped meditating since it didn’t seem to be going anywhere,” or “It’s against my religion to engage in a heathen practice.” These statements are reflective of the large numbers of people who could benefit from meditation but refuse to try it, abandon the practice, or feel that they failed at the practice and abandoned it. All of these statements reflect the prevailing misconceptions and misunderstandings about meditation.

 

I believe that there are three essential problems with the way meditation has been presented in the west that have produced problems, misconceptions, and misunderstandings. First, meditation has been presented in a way that has evoked beliefs, ideas, and images that are overly idealized and not reflective of the typical experiences of meditation practice. Secondly, immediately jumping into meditation practice has been encouraged, without the provision for proper background information, study, or instruction. Lastly, the jargon used to describe the process, experiences, obstacles, and results is extreme, evoking images and expectations that far exceed normal experience.

 

These three problems set up expectations about what the meditator is supposed do and what should be experienced. Unfortunately, that is simply not what actually occurs. As a result, new practitioners quickly give up the practice as they find that they can’t meditate like their image of what meditation should be, they get overwhelmed by the unexpected and powerful psychological issues that arise, sometime precipitating negative consequences, or they are thoroughly disappointed as they discover the promised benefits are subtler than they were led to believe. I’ll admit it, that I was a victim of inaccurate expectations and I’d be willing to bet that at the beginning of a meditation practice most westerners also have them.

 

The media, including print, video, books, and the internet have presented idealized images of meditation, including blissfully meditating people in serene settings. They are presented on the seashore, on mountain tops, at waterfalls, in gorgeous temples, in meditation groups populated by extremely attractive young people, and even floating in the clouds. Just do a google search on meditation pictures and this is what you’ll find. These can be wonderful settings, except perhaps clouds, but are not the usual or even common setting where meditation occurs. Meditation not only doesn’t require this it actually distorts reality. For example, the meditation hall in one of the first meditation centers in the U.S., the San Francisco Zen Center, is located at street level on a noisy, busy city street.

 

Establishing a relatively quiet place to meditate is helpful, but meditation can occur virtually anywhere. I frequently meditate while sitting at the gate at an airport waiting for my flight to board, while in flight, or in a car when I’m a passenger on a long trip. When the weathers nice I like to meditate in my back yard, with the breeze blowing, with noise from traffic barking dogs, and planes passing overhead prevalent. In fact, I find meditation in real-world settings to be particularly beneficial. After all, meditation is useful only to the extent that it transfers to the real world. If meditation only produced effects that only occurred in a quiet room, it wouldn’t be very useful. For meditation effects to transfer to real life, what psychologists call generalization, then the more similar the meditation environment is to the real world, the better. It can be difficult to meditate with all the hubbub and distraction of the real world, but you can learn more, practicing observing without judgment when there’s lots present that you normally judge.

 

The media also presents images of meditating people in perfect lotus posture, with serene, peaceful, and blissful expressions. But, meditation is rarely blissful. It’s wonderful when it is. But, this is the rare exception, not the rule. For that matter it’s rarely peaceful and serene. Once again, it’s great on the rare occasions when it is, but this is not the usual experience. Meditation is often chaotic, sometimes stressful, sometimes troubling, but, if you take an open attitude, it’s always beneficial. That is not to say that meditation does not bring serenity, happiness, and occasional bliss. It does. But, not at first and not with every meditation. These states grow over time. I had people commenting about how I’d changed before I even realized it myself. Be patient. It will happen.

 

Also, very few meditators can comfortably maintain a lotus position. Most find that they are better off sitting in a chair, kneeling with a bench, sitting with a back-jack, or with their feet up in a recliner. We’re taught that getting too comfortable promotes sleepiness and therefore erect sitting postures on a mat are preferred. What is not taught is how excruciating painful these postures can be and how pain is not conducive to meditation. The truth is, each individual needs to experiment to find what works best for them and discard the media’s image of what should be. Meditation is best when the individual is alert but comfortable. Every individual needs to find the position and posture that produces this state of alert comfort best for them.

 

One of the most frequent misunderstandings is that meditation produces a quiet mind. This is generally what is taught and expected with meditation. It’s true with continued practice the mind does settle down and occasionally becomes quiet. But, again, this is not the typical experience, particularly for new meditators. I have frequently asked groups of people who are not practiced meditators to simply try to close their eyes and count breaths while concentrating on their breathing for two minutes. They are often astounded to find that they can’t do this. Within a brief time after beginning their minds wander. I point out to them that they were unable to control their mind even for two minutes. It’s important that the beginning meditator should take note that they can’t control their mind and reflect upon the fact that their notions of control are delusions. They are not in control at all. This is eye opening. It is rarely taught to the beginning meditator, but is perhaps the most important teaching of all before entering into a meditation practice. You can learn from looking at what the mind does rather than trying to quiet it and getting frustrated. You can learn a great deal from the so called “monkey mind.” Fighting it is doomed to failure. Instead watch it and learn. Learn that you are not your mind!

 

It is important that we teach the realities of meditation rather than the ideal. Beginning meditators need to be instructed not to expect to be able to control their minds, but to relax, learn from the internal chaos, don’t fight it and don’t invite it in, just observe it. Don’t worry about perfect posture and position. Explore what works best that produces a state of sustainable alert comfort. Don’t only meditate in quiet comfortable surroundings. Rather, meditate where you are when reflective time is available. It doesn’t have to be for a fixed period of time. Again, experiment and find what works and don’t be afraid to change it. Think of meditation practice as an experiment with one participant. See how it goes, keep what works, and change what doesn’t. Finally, leave expectation at the door. See for yourself. Be open. Let it flow. The benefits will come but only when you stop trying to make them happen.

 

 “‘It is hard to have a balanced view when the media is full of articles attesting to the benefits of meditation and mindfulness. We need to be aware that reports of benefits are often inflated … whereas studies that do not discover significant benefits rarely pick up media interest, and negative effects are seldom talked about.” – Catherine Wikholm

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Decrease Stress Hormones with Meditation

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Decrease Stress Hormones with Meditation

 

By John M. de Castro, Ph.D.

 

“Individuals who scored high on the mindfulness questionnaire also had low levels in cortisol, both before and after the retreat. Subjects whose mindfulness score increased after the retreat also showed a decrease in cortisol.” – Tonya Jacobs

 

Stress is an integral part of life. In fact, I’ve quipped that the definition of death is when stress ceases. People often think of stress as a bad thing. But, it is in fact essential to the health of the body. If the muscles are not stressed to some extent they deteriorate. As it turns out, this is also true for the brain. The same goes for our psychological health. If we don’t have any stress, we call it boredom. In fact, we invest time and resources in stressing ourselves, e.g ridding rollercoasters, sky diving, competing in sports, etc. We say we love a challenge, but, challenges are all stressful. So, we actually love to stress ourselves. In moderation, it is healthful and provides interest and fun to life.

 

If stress, is high or is prolonged, however, it can be problematic. It can damage our physical and mental health and even reduce our longevity, leading to premature deaths. So, it is important that we develop methods to either reduce or control high or prolonged stress or reduce our responses to it. Mindfulness practices have been found routinely to reduce the psychological and physiological responses to stress. A physiological indicator of stress is the levels of the hormone Cortisol in the blood. Mindfulness training has been shown to reduce Cortisol levels. But, it is not known what types of mindfulness training techniques are effective and which may be less so. Hence, it makes sense to test the effectiveness of different meditation practices to reduce responsiveness to stress as measured by plasma Cortisol levels.

 

In today’s Research News article “Osho Dynamic Meditation’s Effect on Serum Cortisol Level.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5198312/

Bansal and colleagues recruited male and female adults, aged 20 to 50 years, who had not previously meditated. They agreed to and participated in 21 consecutive days of Osho meditation practice from 6:00 to 7:00 am daily at a meditation center. “Osho Dynamic Meditation is a 60 minute formatted meditation technique of 5 stages, first of which is fast, deep and chaotic breathing for 10 minutes, followed by 10 minutes of catharsis, 10 minutes of jumping and shouting a mantra “hoo”, 15 minutes of silence, and finally 15 minutes of celebration through dance.” Before and after the 21 days of practice plasma samples were drawn and analyzed for Cortisol levels.

 

They found that after the 21 days of Osho meditation practice every participant showed a decrease in plasma Cortisol levels. On average the decrease was significant and constituted a 29% decline in Cortisol levels. These results suggest that Osho meditation practice may reduce stress levels. This study, however, should be considered as a pilot study. There was no control group, so firm conclusions cannot be drawn. In addition, no other form of mindfulness practice was included to evaluate the relative effectiveness of Osho meditation practice relative to other practices. In addition, no measure of perceived stress was included. So, the present study should be considered a proof of concept study and as evidence that more extensive controlled trials are warranted.

 

So, decrease stress hormones with meditation.

 

“training the mind to focus on immediate experience may reduce the propensity to ruminate about the past or worry about the future, thought processes that have been linked to cortisol release.” – Tonya Jacobs

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Bansal, A., Mittal, A., & Seth, V. (2016). Osho Dynamic Meditation’s Effect on Serum Cortisol Level. Journal of Clinical and Diagnostic Research : JCDR, 10(11), CC05–CC08. http://doi.org/10.7860/JCDR/2016/23492.8827

 

Abstract

Introduction

Dynamic meditation is one of the most popular active meditation, introduced by an Indian mystic Osho in 1970. This one hour meditation consists of five stages: Deep fast chaotic breathing, catharsis, using a mantra “Hoo”, silence, and dancing. A previous study observed that Osho dynamic meditation causes decrease in several psychopathological variables such as aggressive behaviour, anxiety and depression. However, it is not objectively established that the dynamic meditation has an anti-stress effect.

Aim

To find out the effect of Osho dynamic meditation on the serum cortisol levels (cortisol is an indicator of stress) and therefore to observe whether it has any anti-stress effect.

Materials and Methods

An experimental study was planned doing the dynamic meditation empty stomach in morning at 6 to 7 am every day for 21 days from 1st March 2015 to 21st March 2015 at Lucknow. Twenty healthy volunteers between 20 to 50 years (14 males and 6 females) participated in the study. Serum cortisol level was estimated from the blood samples collected in the morning one day prior (baseline) and post-meditation on the 21st day of the study. The difference between mean cortisol levels of the baseline and post-meditation groups were tested for significance by applying the paired t-test.

Results

Sixteen volunteers out of the 20 completed the study while four dropped out due to their health and personal reasons. The serum cortisol levels were decreased in all the 16 participants on 21st day as compared to the baseline levels and the decline in the mean cortisol level was highly significant (p<0.001).

Conclusion

The results of the study showed a significant reduction in plasma cortisol levels when the participants were tested after 21 days of meditation; it can be concluded that the Osho dynamic meditation produces anti-stress effects. The mechanism of action could primarily be attributed to the release of repressed emotions and psychological inhibitions and traumas. Thus, dynamic meditation could be recommended for the amelioration of stress and stress related physical and mental disorders. More clinical studies should be done on dynamic meditation to prove its efficacy and become an approved therapy in hospitals.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5198312/

 

Change the Brain to Deal with Uncomfortable Sensations with Mindfulness

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Change the Brain to Deal with Uncomfortable Sensations with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Now, as the popularity of mindfulness grows, brain imaging techniques are revealing that this ancient practice can profoundly change the way different regions of the brain communicate with each other – and therefore how we think – permanently.” – Tom Ireland

 

The nervous system is a dynamic entity, constantly changing and adapting to the environment. It will change size, activity, and connectivity in response to experience. For example, the brain area that controls the right index finger has been found to be larger in blind subjects who use braille than in sighted individuals.  Similarly, cab drivers in London who navigate the twisting streets of the city, have a larger hippocampus, which is involved in spatial navigation, than predefined route bus drivers. These changes in the brain are called neuroplasticity. Over the last decade neuroscience has been studying the effects of contemplative practices on the brain and has identified neuroplastic changes in widespread areas. In other words, mindfulness practice appears to produce relatively permanent changes in the brain, producing psychological, physical, and spiritual benefits.

 

Dealing with aversive or painful stimuli can be stressful and difficult. There are, however, methods that can improve the individual’s ability to effectively cope with them. Indeed, mindfulness training has been shown to reduce the experience of and response to aversive stimuli and to reduce the physiological and psychological responses to stress. There are indications that mindfulness training may do so by altering the nervous system. The brain regions of the insula and the anterior cingulate cortex have been shown to be involved in interoceptive awareness, that is the conscious appreciation of the internal state of the body. Hence, these structures would be involved in the processing of aversive and painful stimuli. It would seem reasonable, then, to theorize that mindfulness training improves coping with the pain and stress produced by aversive stimuli by changing the activation of the insula and the anterior cingulate cortex.

 

In today’s Research News article “Mindfulness-based training attenuates insula response to an aversive interoceptive challenge.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4692309/

Haase and colleagues recruited U.S. Marines who were undergoing pre-deployment training. They were randomly assigned to receive either the usual training or the training plus 8 weeks of mindfulness training occurring in weekly 2-hour sessions. They were also encouraged to practice 30 minutes per day by themselves. Before and after training they were measured for mindfulness, response to stressful experiences, and sleep quality. In addition, both before and after training the Marines completed a vigilance task while their brains underwent Magnetic Resonance Imaging (MRI scans). While they were undergoing scanning, periodically they had their breathing restricted by increasing the load on the lungs to inhale for a number of 1-minute periods. This produced oxygen restriction that was aversive and stressful. The participants rated how aversive the breathing restriction was.

 

They found that the breathing restriction was indeed aversive for both groups and there was no effect of mindfulness training on the aversiveness of the restriction. The mindfulness trained Marines, however, had significantly reduced neural responses from the insula and the anterior cingulate cortex after mindfulness training, while the control group did not. Hence, although mindfulness training did not change the perceived aversiveness of the breathing restriction, it did reduce the response of the brain areas responsible for interoceptive awareness.

 

These results suggest that mindfulness training produced neuroplastic changes in the nervous system, altering the brain areas that are responsible for reacting and consciously appreciating aversive conditions.  It has been previously demonstrated that mindfulness training reduces the experience of, and response to aversive stimuli and stress. Hence, the present findings suggest that neuroplastic alterations to the insula and the anterior cingulate cortex produced by mindfulness training may underlie the improved ability to cope with aversive stimuli.

 

So, change the brain to deal with uncomfortable sensations with mindfulness.

 

“Neuroscientists have also shown that practicing mindfulness affects brain areas related to perception, body awareness, pain tolerance, emotion regulation, introspection, complex thinking, and sense of self. While more research is needed to document these changes over time and to understand underlying mechanisms, the converging evidence is compelling.” – Christina Congleton

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Haase, L., Thom, N. J., Shukla, A., Davenport, P. W., Simmons, A. N., Stanley, E. A., … Johnson, D. C. (2016). Mindfulness-based training attenuates insula response to an aversive interoceptive challenge. Social Cognitive and Affective Neuroscience, 11(1), 182–190. http://doi.org/10.1093/scan/nsu042

 

Abstract

Neuroimaging studies of mindfulness training (MT) modulate anterior cingulate cortex (ACC) and insula among other brain regions, which are important for attentional control, emotional regulation and interoception. Inspiratory breathing load (IBL) is an experimental approach to examine how an individual responds to an aversive stimulus. Military personnel are at increased risk for cognitive, emotional and physiological compromise as a consequence of prolonged exposure to stressful environments and, therefore, may benefit from MT. This study investigated whether MT modulates neural processing of interoceptive distress in infantry marines scheduled to undergo pre-deployment training and deployment to Afghanistan. Marines were divided into two groups: individuals who received training as usual (control) and individuals who received an additional 20-h mindfulness-based mind fitness training (MMFT). All subjects completed an IBL task during functional magnetic resonance imaging at baseline and post-MMFT training. Marines who underwent MMFT relative to controls demonstrated a significant attenuation of right anterior insula and ACC during the experience of loaded breathing. These results support the hypothesis that MT changes brain activation such that individuals process more effectively an aversive interoceptive stimulus. Thus, MT may serve as a training technique to modulate the brain’s response to negative interoceptive stimuli, which may help to improve resilience.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4692309/

Reduce Anxiety with Mindfulness and Aroma Therapy

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Reduce Anxiety with Mindfulness and Aroma Therapy

 

By John M. de Castro, Ph.D.

 

“If you have unproductive worries, you can train yourself to experience those thoughts completely differently. “You might think ‘I’m late, I might lose my job if I don’t get there on time, and it will be a disaster!’ Mindfulness teaches you to recognize, ‘Oh, there’s that thought again. I’ve been here before. But it’s just that—a thought, and not a part of my core self,’” – Elizabeth Hoge.

 

Everyone experiences occasional anxiety and that is normal. But, frequent or very high levels of anxiety can be quite debilitating. These are termed anxiety disorders and they are the most common psychological problem. In the U.S., they affect over 40 million adults, 18% of the population, with women accounting for 60% of sufferers One out of every three absences from work are caused by high levels of anxiety and it is the most common reason for chronic school absenteeism. In addition, people with an anxiety disorder are three-to-five times more likely to go to the doctor and six times more likely to be hospitalized for psychiatric disorders than non-sufferers, making it a major burden on the healthcare system.

 

Anxiety disorders have generally been treated with drugs. It has been estimated that 11% of women in the U.S. are taking anti-anxiety medications. But, there are considerable side effects and these drugs are often abused. Although, psychological therapy can be effective it is costly and only available to a small number of sufferers. So, there is a need to develop alternative treatments. Recently, it has been found that mindfulness training can be effective for anxiety disorders. In addition, aromatherapy, the inhalation of essential oils, has been reported to reduce stress and anxiety, but there has been little systematic scientific study and none combining aromatherapy with mindfulness training.

 

In today’s Research News article “Aromatherapy with two essential oils from Satureja genre and mindfulness meditation to reduce anxiety in humans.” See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5198818/

Soto-Vásquez & Alvarado-García investigated the individual and combined effects of aromatherapy and mindfulness on anxiety in otherwise normal humans. They recruited normal adults between the ages of 25 and 45 years and randomly assigned them to 6 different gender balanced groups; a wait-list control group, mindfulness meditation, aromatherapy with S. brevicalyx essential oil, aromatherapy with S. boliviana essential oil, mindfulness meditation plus aromatherapy with S. brevicalyx essential oil, and mindfulness meditation plus aromatherapy with S. boliviana essential oil. Interventions occurred for 12, 30-minute, sessions over 2 weeks administered Monday through Saturday. Participants were measured for both state and trait anxiety levels before and after treatment.

 

They found that all of the interventions resulted in a significant decrease in both state and trait anxiety levels. The meditation and aromatherapy interventions alone produced and average decrease in state anxiety of 24.1% and trait anxiety of 27.8%. But when meditation and aromatherapy were combined there was, on average, a greater decrease in state anxiety of 34.3% and trait anxiety of 42.4%, although the differences with monotherapy were not statistically significant. All of these effects were of significantly very large magnitude.

 

These are interesting results and suggest that both meditation and aromatherapy effectively reduce anxiety in normal adults. Although not significant the results provide a suggestion that the combination of meditation with aromatherapy produces a greater reduction in anxiety than either alone. This would suggest that they work through different mechanism which can produce additive effects. Unfortunately, the lack of an active control group, greatly reduces confidence in the results. The wait-list control group did not receive any attention, placebo, or active activity. Hence, the results could be due to attentional effects, placebo effects, practice effects, or experimenter bias effects. It remains for future research to investigate these effects with larger groups to improve statistical power and active control conditions to eliminate potential confounds.

 

Regardless, the results are suggestive that aromatherapy and meditation, alone or in combination, may be useful for reducing anxiety in normal humans.

 

“It’s easy to stop noticing the world around us. It’s also easy to lose touch with the way our bodies are feeling and to end up living ‘in our heads’ – caught up in our thoughts without stopping to notice how those thoughts are driving our emotions and behavior. An important part of mindfulness is reconnecting with our bodies and the sensations they experience. This means waking up to the sights, sounds, smells and tastes of the present moment. It’s about allowing ourselves to see the present moment clearly. When we do that, it can positively change the way we see ourselves and our lives.” – Mark Williams

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Soto-Vásquez, M. R., & Alvarado-García, P. A. A. (2017). Aromatherapy with two essential oils from Satureja genre and mindfulness meditation to reduce anxiety in humans. Journal of Traditional and Complementary Medicine, 7(1), 121–125. http://doi.org/10.1016/j.jtcme.2016.06.003

 

Abstract

The goal of this study was to verify whether association of aromatherapy with essential oils of Satureja brevicalyx or Satureja boliviana and mindfulness meditation can reduce anxiety levels in humans. A randomized experimental trial was carried out with 108 participants who were divided into 6 groups, comprising a waiting list control group and five experimental groups. Aromatherapy was carried out by inhalation of essential oils while mindfulness intervention program was focused on “flow meditation”. The anxiety index was evaluated by State-Trait Anxiety Inventory (STAI). Measures were taken two times: pretest and posttest. State and Trait anxiety scores showed a decrease in posttest study phase in comparison with pretest in all experimental groups (p < 0.005), especially in those where aromatherapy and mindfulness meditation were used together. All Cohen’s d scores were over to 1 that means a large size effect in anxiety variable. Percentages of change showed reductions of anxiety variable ranging between 20% and 47%. All treatments used isolated or associated, may be considered alternative treatment options for anxiety.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5198818/

Reduce Youth Dissociative Disorders with Mindfulness

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Reduce Youth Dissociative Disorders with Mindfulness

 

By John M. de Castro, Ph.D.

 

“It sounds elementary, I know. But that’s the beauty of it. Rather than wasting energy fighting dissociation, we can decrease its severity simply by increasing awareness.” – Holly Gray

 

Sometime during the lives of about 2% of the population, a Dissociative Disorder occurs. It is more likely in women than in men and is most frequently triggered by a traumatic event. Dissociative Disorders involve an involuntary escape from reality characterized by a disconnection between thoughts, identity, consciousness and memory. These can include significant memory loss of specific times, people and events, out-of-body experiences, such as feeling as though you are watching a movie of yourself, mental health problems such as depression, anxiety and thoughts of suicide, a sense of detachment from emotions, or emotional numbness, and a lack of a sense of self-identity.

 

There are three kinds of diagnosed Dissociative Disorders, Dissociative Amnesia, Depersonalization disorder, and Dissociative identity disorder (aka multiple personalities). These disorders are thought to be coping mechanisms for intense stress. They are generally treated with drugs, particularly antidepressants, and with psychotherapies including Cognitive Behavioral Therapy and Dialectical Behavioral Therapy. Mindfulness training has been found to be effective in treating a myriad of mental and physical disorders and particularly with stress related disorders. It has also been shown to be effective with trauma reactions including Post-Traumatic Stress Disorder (PTSD). So, it makes sense to test the effectiveness of mindfulness training in treating Dissociative Disorders.

 

In today’s Research News article “Role of mindfulness in Dissociative Disorders among adolescents.” See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5100126/

Sharma and colleagues recruited a small sample of adolescents (average age = 13 and 86% female) who were diagnosed with a Dissociative Disorder. They were provided 6 weekly sessions of mindfulness training based upon the Mindfulness-Based Stress reduction (MBSR) program and encouragement to practice at home. The treatment included both sitting and walking meditation, body scan, yoga, and mindful eating practices. They were measured for dissociative experiences and mindfulness, before treatment, 3 weeks into treatment, and immediately after treatment.

 

They found that the treatment produced a significant, 54% decrease in dissociative symptoms and a 25% increase in mindfulness. The increase in mindfulness would be expected, given the extensive literature demonstrating increases in mindfulness produced by MBSR training. The decrease in dissociative symptoms is, to our knowledge, unprecedented. It is reasonable though given the demonstrated ability of mindfulness training to improve present moment awareness and decrease mind wandering. Attending to what is happening in the present moment would tend to counteract tendencies to drift away from reality.

 

These are potentially important results but should be looked upon as a pilot, proof of concept study. There was no control condition and the sample was small and confined to young adolescents, primarily girls. The results, though, provide a strong rationale to implement a large scale randomized controlled clinical trial. This could provide evidence that mindfulness training may be an effective treatment for dissociative disorders.

 

“Having a daily mindfulness practice allows you to reach trauma, implicit memories and a way of integrating your childhood abuse. You start with neutral judgements and work towards emotional charged memories. You can heal much quicker than you believe. It takes daily work strengthening your focus on the breath. It seems mundane to focus on the breath but the breath controls the nervous system and allows us to reach our trauma quickly and decisively.” – Marty

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and Twitter @MindfulResearch

 

Study Summary

Sharma, T., Sinha, V. K., & Sayeed, N. (2016). Role of mindfulness in dissociative disorders among adolescents. Indian Journal of Psychiatry, 58(3), 326–328. http://doi.org/10.4103/0019-5545.192013

 

Abstract

Context: Dissociation is understood as maladaptive coping and is common in children and adolescents. Treatment outcome studies show improvement in comorbid conditions suggesting the need to implement programs that target dissociative pathology.

Aim: To study the effect of practicing mindfulness among adolescents diagnosed with dissociative disorders.

Settings and Design: It was a hospital-based repeated measures design.

Materials and Methods: 7 adolescents participated in a mindfulness-based therapeutic program for 6 weeks.

Statistical Analysis: Scores were expressed as mean ± standard deviation. Friedman test was used to assess significance of the difference in scores at various assessment phases. Wilcoxon signed rank test was used for post hoc analysis.

Results: Participants were mostly female adolescents from rural, Eastern India. There was a significant reduction in dissociative experiences and significant improvement in mindfulness.

Conclusions: Incorporating mindfulness in clinical practice may prove effective in reducing dissociation and promoting adaptive functioning.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5100126/

 

Improve Parenting and Children’s Psychopathology with Mindful Parenting

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Improve Parenting and Children’s Psychopathology with Mindful Parenting

 

By John M. de Castro, Ph.D.

 

“As parents, perhaps the most precious thing we can give our children is the gift of our full presence, in the moment. This is the deep intention and invitation for parents as they make space for mindfulness practice in their lives. Mindful parenting takes to heart the deep truth that we can only give to our children what we have given first and fundamentally to ourselves.” – Lisa Kring

 

Raising children, parenting, is very rewarding. But, it can also be challenging. Children test parents frequently. They test the boundaries of their freedom and the depth of parental love. They demand attention and seem to especially when parental attention is needed elsewhere. They don’t always conform to parental dictates or aspirations for their behavior. They are often affected more by peers, for good or evil, than by parents. It is the parents challenge to control themselves, not overreact, and act appropriately in the face of strong emotions. Meeting these challenges becomes more and more important as the youth approaches adolescence, as that is the time of the greatest struggle for independence and the potential for damaging behaviors, particularly, alcohol, drugs, and sexual behavior.

 

The challenges of parenting require that the parent be able to deal with stress, to regulate their own emotions, and to be sensitive and attentive to their child. These skills are exactly those that are developed in mindfulness training. It improves the psychological and physiological responses to stress. It improves emotion regulation. And it improves the ability to maintain attention and focus in the face of high levels of distraction. Mindful parenting involves having emotional awareness of themselves but also having emotional awareness of and compassion for the child and having the skills to pay full attention to the child in the present moment, to accept parenting non-judgmentally and be emotionally non-reactive to the child.

 

To date, there has not been a direct determination of the influence of mindfulness on parenting and the behavior of their children over childhood and adolescence. In today’s Research News article “The Association of Parent Mindfulness with Parenting and Youth Psychopathology across Three Developmental Stages.” See  summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4520790/

Parent and colleagues recruited parents of children in three age ranges; young childhood (3 to 7 years old), middle childhood (8 to 12 years old), and adolescence (13 to 17 years old). They completed measures of mindfulness, mindful parenting, positive and negative parenting practices, and of their children’s internalizing and externalizing behaviors as indicators of the children’s mental health.

 

They found that older parents and parents from two parent households were significantly higher in mindful parenting and positive parenting, and that parents with at least a college education were lower in negative parenting. Importantly, they found that the higher the levels of parental mindfulness the higher the levels of mindful parenting and the lower the levels of negative parenting practices and the children’s internalizing and externalizing behaviors. In turn, higher levels of mindful parenting were associated with higher the levels of positive parenting practice and lower the levels of negative parenting practice. In turn, the higher the levels of negative parenting practices the higher the levels of the children’s internalizing and externalizing behaviors. These findings were true regardless of whether the children were in young childhood, middle childhood, or adolescence.

 

These results show that parental mindfulness is associated with lower psychopathology in the children both directly and indirectly by association with mindful parenting. They show that mindful parenting is also associated with lower psychopathology in the children by being associated with fewer negative parenting practices. Hence the results show that regardless of the age of the children, mindfulness and mindful parenting are associated with better mental health in the children.

 

This study was correlational and there was no manipulation of the levels of mindfulness. As such, it cannot be determined if there’s a causal relationship between mindfulness in mental health in the children. It is possible that high levels of the children’s internalizing and externalizing behaviors may be responsible for the parents’ levels of mindfulness and mindful parenting. It is important, then, that future research actively train parents in mindfulness to determine if higher levels of mindfulness cause better outcomes with the children. Regardless, these results support the contention that mindfulness and mindful parenting are important for successful outcomes in raising children.

 

So, improve parenting and children’s psychopathology with mindful parenting.

 

“The reality is that our childhood impacts our parenting. For a number of reasons, and in a variety of ways, our relationship with our children can trigger memories, emotions, and reaction from our earliest years. Sometimes we realize what’s going on, but more often than not, we don’t. Understanding this dynamic is a powerful first step towards changing some of the unskillful behaviors that may be impacting our experience of parenting and our relationship with our children.” – Carla Naumburg

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and Twitter @MindfulResearch

 

Study Summary

Parent, J., McKee, L. G., Mahon, J., & Foreh, R. (2016). The Association of Parent Mindfulness with Parenting and Youth Psychopathology across Three Developmental Stages. Journal of Abnormal Child Psychology, 44(1), 191–202. http://doi.org/10.1007/s10802-015-9978-x

 

Abstract

The primary purpose of the current study was to test a model examining the process by which parent dispositional mindfulness relates to youth psychopathology through mindful parenting and parenting practices. The universality of the model across youth at three developmental stages was examined: young childhood (3 – 7 yrs.; n = 210), middle childhood (8 – 12 yrs.; n = 200), and adolescence (13 – 17 yrs.; n = 205). Overall, participants were 615 parents (55 % female) and one of their 3-to-17 year old children (45 % female). Parents reported on their dispositional mindfulness, mindful parenting, positive and negative parenting practices and their child’s or adolescent’s internalizing and externalizing problems. Consistent findings across all three developmental stages indicated that higher levels of parent dispositional mindfulness were indirectly related to lower levels of youth internalizing and externalizing problems through higher levels of mindful parenting and lower levels of negative parenting practices. Replication of these findings across families with children at different developmental stages lends support to the generalizability of the model.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4520790/

Learn Mindfulness On-Line to Reduce Stress Effects

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Learn Mindfulness On-Line to Reduce Stress Effects

 

By John M. de Castro, Ph.D.

 

“Mindfulness not only reduces stress but also gently builds an inner strength so that future stressors have less impact on our happiness and physical well-being.” –  Shamash Alidina

 

Mindfulness training has been shown through extensive research to be effective in improving the physical and psychological condition of otherwise healthy people and also treating the physical and psychological issues of people with illnesses and particularly with the physical and psychological reactions to stress. Techniques such as Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT) as well as Yoga practice and Tai Chi or Qigong practice have been demonstrated to be particularly effective. This has led to an increasing adoption of these mindfulness techniques for the health and well-being of both healthy and ill individuals.

 

The vast majority of the mindfulness training techniques, adopted so far, however, require a certified trained therapist. This produces costs that many clients can’t afford. In addition, the participants must be available to attend multiple sessions at particular scheduled times that may or may not be compatible with their busy schedules. As a result, there has been attempts to develop on-line mindfulness training programs. These have tremendous advantages in decreasing costs and making training schedules much more flexible. But, the question arises as to whether these programs are as effective as their traditional counterparts. Many believe that the presence of a therapist is a crucial component to the success of the programs and the lack of an active therapist in on-line programs may greatly reduce their effectiveness.

 

In today’s Research News article “Effects of preventive online mindfulness interventions on stress and mindfulness: A meta-analysis of randomized controlled trials.” See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5199155/

Jayewardene and colleagues review and perform a meta-analysis of the published research literature investigating the effectiveness of preventive mindfulness interventions delivered exclusively online for reducing stress responses in normal adults. They identified 8 randomized controlled trials with 75% having waitlist control groups and interventions lasting from 2 to 12 weeks. All but one study employed interventions that were modifications of the Mindfulness Based Stress Reduction (MBSR) program for completely online implementation. MBSR is composed of meditation, body scan and yoga training.

 

They found that overall the published literature reported significant improvements in mindfulness of small effect size and significant reductions in perceived stress of moderate size. They reported that there was no evidence suggesting publication bias as being responsible for the reported effects. So, the literature supports the assertion that mindfulness training online is effective in reducing perceived stress and increasing mindfulness.

 

These are exciting findings. It is well established that mindfulness training is effective for reducing the physical and psychological reactions to stress and that Mindfulness Based Stress Reduction (MBSR) programs are effective. What is new in this review is establishing that these benefits can be produced with training occurring exclusively online. This is important as it suggests that inexpensive mindfulness training can be offered to widespread audiences. In addition, online training is convenient for the participants, as they do not have to go to a practitioners site on a particular schedule. This, in turn, allows for the application of mindfulness training for the prevention and treatment of psychological and physical disorders with busy people, low income people, and even people in remote locations, thus greatly expanding the numbers of people who can benefit.

 

So, learn mindfulness on-line to reduce stress effects.

 

“A live, in-person Mindfulness-Based Stress Reduction (MBSR) class is still the best way to learn mindfulness, because it is more likely that you will complete the course, due to the live interaction and group support. But doing an in-person course is not always possible, for financial and logistical reasons. The online course uses precisely the same course curriculum and resources that are used in the local in-person course, and if you follow the suggestions and practices for each of the eight weeks of the course, the learning can be just as deep and profound.” – Dave Potter

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and Twitter @MindfulResearch

 

Study Summary

Jayewardene, W. P., Lohrmann, D. K., Erbe, R. G., & Torabi, M. R. (2017). Effects of preventive online mindfulness interventions on stress and mindfulness: A meta-analysis of randomized controlled trials. Preventive Medicine Reports, 5, 150–159. http://doi.org/10.1016/j.pmedr.2016.11.013

 

Abstract

Empirical evidence suggested that mind-body interventions can be effectively delivered online. This study aimed to examine whether preventive online mindfulness interventions (POMI) for non-clinical populations improve short- and long-term outcomes for perceived-stress (primary) and mindfulness (secondary). Systematic search of four electronic databases, manuscript reference lists, and journal content lists was conducted in 2016, using 21 search-terms. Eight randomized controlled trials (RCTs) evaluating effects of POMI in non-clinical populations with adequately reported perceived-stress and mindfulness measures pre- and post-intervention were included. Random-effects models utilized for all effect-size estimations with meta-regression performed for mean age and %females. Participants were volunteers (adults; predominantly female) from academic, workplace, or community settings. Most interventions utilized simplified Mindfulness-Based Stress Reduction protocols over 2–12 week periods. Post-intervention, significant medium effect found for perceived-stress (g = 0.432), with moderate heterogeneity and significant, but small, effect size for mindfulness (g = 0.275) with low heterogeneity; highest effects were for middle-aged individuals. At follow-up, significant large effect found for perceived-stress (g = 0.699) with low heterogeneity and significant medium effect (g = 0.466) for mindfulness with high heterogeneity. No publication bias was found for perceived-stress; publication bias found for mindfulness outcomes led to underestimation of effects, not overestimation. Number of eligible RCTs was low with inadequate data reporting in some studies. POMI had substantial stress reduction effects and some mindfulness improvement effects. POMI can be a more convenient and cost-effective strategy, compared to traditional face-to-face interventions, especially in the context of busy, hard-to-reach, but digitally-accessible populations.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5199155/

Modulate Brain Processing of Emotions with Religious Chanting

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Modulate Brain Processing of Emotions with Religious Chanting

 

By John M. de Castro, Ph.D.

 

“Mantras – properly practiced –  turn negative emotions into life-enriching creativity. It’s that simple and that powerful.” – Eric Klein

 

Alternative and Complementary techniques have been growing in acceptance and use over the last couple of decades. With good reason. They have been found to be beneficial for physical and mental health. Contemplative practices have been shown to improve health and well-being. These include mindfulness practices, meditation, yoga, mindful movement practices such as tai chi and qigong, and spiritual practices such as contemplative prayer. These practices, when engaged in over a period of time, have been shown to change brain structure and electrical activity relatively permanently in a process known as neuroplasticity.

 

One ancient practice that is again receiving acceptance and use is chanting. It is a very common component of many contemplative practices. Chanting is claimed to be helpful in contemplative practice and to help improve physical and mental well-being. But, there is very little empirical research on chanting or their effectiveness. One problem in studying chanting is that they are embedded in a contemplative practice. It is difficult then to separate the effects of the chanting from that of the overall practice. So, it is important to study the effects of chanting while isolating and extracting them from the practices.

 

Contemplative practices have also been shown to improve emotion regulation, allowing the practitioner to completely feel emotions but reducing the reactivity to them. Emotions, however are difficult to measure directly. One method to indirectly observe information processing in the brain is to measure the changes in the electrical activity that occur in response to specific stimuli. These are called event-related potentials or ERPs. The signal following a stimulus changes over time. The fluctuations of the signal after specific periods of time are thought to measure different aspects of the nervous system’s processing of the stimulus.

 

The N100 response in the ERP is a negative going response occurring around a tenth of a second following a visual stimulus presentation. The N100 response has been associated with the engagement of visual attention. So, the N100 response is often used as a measure of brain attentional engagement with the larger the negative change the greater the attentional focus. The late positive potential (LPP) response in the ERP is a positive going response occurring between 3 and 6 tenths of a second following stimulus presentation. The LPP response has been associated with the presence of emotional information. As such, these electrical responses can be used to measure the brains response to emotional laden stimuli and can perhaps measure brain process of emotion regulation.

 

In today’s Research News article “Repetitive Religious Chanting Modulates the Late-Stage Brain Response to Fear- and Stress-Provoking Pictures.” See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5223166/

Gao and colleagues studied isolated chanting effects on emotion processing in the brain by recording event-related potentials, ERPs to emotion laden pictures while chanting. They recruited male and female adult, 42-50 years of age, Buddhists who had extensive experience with Buddhist chanting. They were presented with either neutral or emotionally negative pictures for 2 seconds while chanting for 20 seconds a religious chant, the word “Buddha”, or a secular chant, the words “Santa Claus”, or no chant. During each of the six, randomly presented conditions brain electrical activity was monitored with EEG electrodes and the electrical responses to the pictures was recorded (Event-Related Potentials, ERPs). To measure the physiological changes corresponding to negative emotions, electrocardiogram and galvanic skin response data were also collected.

 

They found that the N100 component was increased by viewing emotionally negative pictures but did not differ between chanting conditions. Hence, the negative pictures engaged visual attention equally regardless of chanting. They found that the LPP was strongest in the central-parietal regions of the brain. Viewing neutral pictures did not affect the LPP, but emotionally negative pictures produced a much smaller LPP responses, except in the chanting “Buddha” condition. This was not true for either no chant or chanting “Santa Clause.” Hence, the smaller late positive potential (LPP) in response to emotionally negative pictures while chanting “Buddha” was the same as that to neutral pictures. This indicates that emotion regulation is improved when engaging in the religious but not secular chanting.

 

These findings are interesting. Although the ERP is an indirect measure of brain activity to emotional stimuli, the late positive potential is associated with emotion regulation. The results suggest then that the smaller LPP response to emotionally negative pictures while chanting “Buddha”, is indicative of better emotion processing when engaged in a chant that has religious significance. Hence, the results suggest that religious chanting improves the important processes of regulating the responses to emotions. This suggests that spiritually significant activity may better prepare individuals to respond appropriately to their emotions.

 

So, modulate brain processing of emotions with religious chanting.

 

“The scans showed decreased blood flow to the parts of the brain that control emotion while chanting Om, when compared to another phrase. This suggests that the different forms of chanting prescribed in various mindfulness techniques (yoga or mindfulness meditation) can help manage negative emotions when practiced regularly.” – Pavitra Jayaraman

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Gao, J., Fan, J., Wu, B. W., Halkias, G. T., Chau, M., Fung, P. C., … Sik, H. (2016). Repetitive Religious Chanting Modulates the Late-Stage Brain Response to Fear- and Stress-Provoking Pictures. Frontiers in Psychology, 7, 2055. http://doi.org/10.3389/fpsyg.2016.02055

 

Abstract

Chanting and praying are among the most popular religious activities, which are said to be able to alleviate people’s negative emotions. However, the neural mechanisms underlying this mental exercise and its temporal course have hardly been investigated. Here, we used event-related potentials (ERPs) to explore the effects of chanting the name of a Buddha (Amitābha) on the brain’s response to viewing negative pictures that were fear- and stress-provoking. We recorded and analyzed electroencephalography (EEG) data from 21 Buddhists with chanting experience as they viewed negative and neutral pictures. Participants were instructed to chant the names of Amitābha or Santa Claus silently to themselves or simply remain silent (no-chanting condition) during picture viewing. To measure the physiological changes corresponding to negative emotions, electrocardiogram and galvanic skin response data were also collected. Results showed that viewing negative pictures (vs. neutral pictures) increased the amplitude of the N1 component in all the chanting conditions. The amplitude of late positive potential (LPP) also increased when the negative pictures were viewed under the no-chanting and the Santa Claus condition. However, increased LPP was not observed when chanting Amitābha. The ERP source analysis confirmed this finding and showed that increased LPP mainly originated from the central-parietal regions of the brain. In addition, the participants’ heart rates decreased significantly when viewing negative pictures in the Santa Claus condition. The no-chanting condition had a similar decreasing trend although not significant. However, while chanting Amitābha and viewing negative pictures participants’ heart rate did not differ significantly from that observed during neutral picture viewing. It is possible that the chanting of Amitābha might have helped the participants to develop a religious schema and neutralized the effect of the negative stimuli. These findings echo similar research findings on Christian religious practices and brain responses to negative stimuli. Hence, prayer/religious practices may have cross-cultural universality in emotion regulation. This study shows for the first time that Buddhist chanting, or in a broader sense, repetition of religious prayers will not modulate brain responses to negative stimuli during the early perceptual stage, but only during the late-stage emotional/cognitive processing.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5223166/